3:8 He who sins. This phrase means “who habitually practice sin” (see notes on vv. 4, 6). of the devil. The phrase gives the source of the false teachers’ actions. The term “devil” means “accuser” or “slanderer.” Not only does Satan (“adversary”) oppose God and His plan, but he is the originator and instigator of sin and rebellion against God and His law (v. 4; see notes on Eph. 6:10–17). Therefore, all the unsaved are under the diabolic influence of Satan. Their sinful lifestyle reflects their satanic origin (see note on Eph. 2:1). John contrasts the children of God with the children of Satan in terms of their actions. While those who are truly born again reflect the habit of righteousness, Satan’s children practice sin. from the beginning. Since Satan was originally created as perfect and only later rebelled against God (Is. 14:12–14; Ezek. 28:12–17), John probably means the moment of his rebellion against God, the beginning of his rebellious career. Since sin characterizes him completely, so everyone characterized by sin must derive from him (cf. John 8:44). For this purpose…that He might destroy. A third reason why Christians cannot practice sin is because Christ came to destroy the works of the arch-sinner, Satan. The devil is still operating, but he has been defeated and in Christ we escape his tyranny. The day will come when all of Satan’s activity will cease in the universe and he will be sent to hell forever (Rev. 20:10). works of the devil. This summarizes a variety of the devil’s activities: sin, rebellion, temptation, ruling the world, persecution and accusation of saints, instigation of false teachers, power of death (e.g., Luke 8:12; John 8:44; Acts 5:3; 1 Cor. 7:5; 2 Cor. 4:4; Eph. 6:11, 12; 1 Thess. 2:18; Heb. 2:14; Rev. 12:10).
3:9 The fourth reason why Christians cannot practice sin is because it is incompatible with the ministry of the Holy Spirit, who has imparted a new nature to the believer (John 3:5–8). born of God. John wrote here of the new birth (John 3:7). When people become Christians, God makes them new creatures with new natures (2 Cor. 5:17). Believers have God’s characteristics because they have been born into God’s family. This new nature exhibits the habitual character of righteousness produced by the Holy Spirit (Gal. 5:22–24). John repeats this phrase twice for emphasis. His seed. The new birth involves the acquisition of a seed, which refers to the principle of life of God imparted to the believer at salvation’s new birth. John uses this image of a planted seed to picture the divine element involved in being born again. See notes on 1 Pet. 1:23–25. remains. The word conveys the idea of the permanence of the new birth which cannot be reversed, for those who are truly born again are permanently transformed into a new creation (2 Cor. 5:17; Gal. 6:15; Eph. 2:10). he cannot sin. This phrase once again conveys the idea of habitual sinning (see vv. 4, 6).
3:10 This summary verse is the key to vv. 4–10. Only two kinds of children exist in the world: children of God and children of Satan. No one can belong to both families simultaneously. Either one belongs to God’s family and exhibits His righteous character or one belongs to Satan’s family and exhibits his sinful nature.
3:10b he who does not love his brother. This phrase introduces the readers to the second aspect of the moral test, i.e., the test of love (as in 2:7–11). John develops this thought through vv. 11–24. The false teachers not only had an erroneous view of Christ’s nature and displayed disobedience to God’s commands, but they also displayed a distinct lack of love for true believers, who rejected their heretical teaching.
3:11–24 John elaborates on the love life of genuine believers. For those who are truly born again, love is an indispensable characteristic. The new nature or “seed” (v. 9) that God imparts not only exhibits holiness but also love as a habitual characteristic (John 13:35; Rom. 5:5; 1 Thess. 4:9). Those who practice love give proof of the new birth. Those who do not have never been born again.
3:11 from the beginning. Since the beginning of gospel proclamation, love has been a central theme of Christianity (see notes on 1:1; 2:7). John emphasizes what they heard “from the beginning” (1:1; 2:7, 24) to emphasize that the false teachers were preventing that which God, through the apostles, proclaimed. we should love one another. This phrase highlights the habit of love displayed by those possessing the new nature. Love is not merely an optional duty for someone claiming to be a Christian, but proof positive that one truly has been born again (John 15:12; 1 Pet. 1:22, 23).
3:12–24 As noted throughout this epistle, John often repeated the same truths, expanding on them to allow his readers to hear them in new and fresh ways. Each time he presents the same truths in “new” packages, which expand on a particular aspect of their significance or approach the subject from a slightly different angle. Verses 12–17 address the characteristic lack of love displayed by the children of the devil, while in vv. 18–24 he talks about the characteristics of love displayed by the children of God (see note on v. 10).
3:12 Cain. Scripture presents Cain outwardly as a God-worshiper who even offered sacrifice (Gen. 4:3–5). Cain’s murderous actions, however, revealed that inwardly he was a child of the Devil (cf. John 8:44). who was of the wicked one and murdered his brother. In vv. 12–17, John presents the first of three behaviors of the devil’s children manifesting their lack of love—murder, the ultimate expression of hate. his works were evil. Cain’s offering was not acceptable because he was sinful (cf. Gen. 4:5). Jealousy was behind his hate and murder, as in the case of the religious leaders who had Christ executed.
3:13 the world hates you. History is filled with stories of the persecution of the saints by the world (Heb. 11:36–40). This does not surprise believers because hateful Satan is their father (v. 10).
3:14 passed from death to life, because we love. Becoming a Christian is a resurrection from death to life, and a turning of hate to love (cf. Gal. 5:6, 22). A lack of love indicates that one is spiritually dead. Love is the sure test of whether someone has experienced the new birth or is still in the darkness of spiritual death (2:9, 11). abides in death. Someone who is characterized by hate has never experienced the new birth.
3:15 Whoever hates his brother is a murderer. John presents the second of 3 characteristics of the devil’s children with respect to their lack of love. Hatred is spiritually the same as murder in the eyes of God, i.e., the attitude is equal to the act. Hate is the seed that leads to murder, as seen in the example of the hatred of Cain for Abel that resulted in murder (see notes on Matt. 5:20–22; cf. Gal. 5:19–21; Rev. 22:15).
3:16 By this we know love. With this phrase, John introduces the standard of love that is reflected in genuine Christianity. It becomes the measuring stick for every expression of love (see v. 18). John presents the third characteristic of Satan’s children in terms of their lack of love. Satan’s children are marked by indifference toward others’ needs (see also vv. 12, 15). He laid down His life for us. This expression is unique to John (John 10:11, 15, 17, 18; 13:37, 38; 15:13) and speaks of divesting oneself of something. Christian love is self-sacrificing and giving. Christ’s giving up His life for believers epitomized the true nature of Christian love (John 15:12, 13; Phil. 2:5–8; 1 Pet. 2:19–23). we also ought to lay down our lives for the brethren. God calls Christians to that same standard of love for one another as He had for us (see v. 16a).
3:17 whoever has this world’s goods…and shuts up his heart. True love is not limited to supreme sacrifices (v. 16), but shows up in lesser ones. Genuine Christian love expresses itself in sacrificial giving to other Christians’ needs (i.e., “his brother”). It is a practical love that finds motivation in helping others (1 Tim. 6:17–19; Heb. 13:16; James 2:14–17). Where it does not exist, it is questionable that God’s love is present. If that is so, it is also questionable whether the person is the Lord’s child (v. 14).
3:18 in word or in tongue…in deed and in truth. Claiming to love is not enough. Love is not sentiment, but deeds.
3:19 by this we know. A lifestyle of love in action is the demonstrable proof of salvation (see v. 16). shall assure our hearts before Him. John gives 3 benefits of love for the true Christian. The first
benefit is assurance of salvation since love in action is the test of Christian profession (cf. 4:7; John 13:34, 35).
3:20 if our heart condemns us, God is greater. God knows those who are truly His (2 Tim. 2:19) and wants to assure His own of their salvation. Although Christians may have insecurities and doubts about salvation, God does not condemn them (Rom. 8:1). Displaying love as a pattern of life is the proof that believers stand uncondemned before God.
3:21 confidence toward God. Love banishes self-condemnation. When a Christian recognizes in his life the manifestation of love in deeds and actions, it results in confidence about his relationship with God.
3:22 The second benefit of love is answered prayer (see v. 19). Since love is the heart of obedience to the law (cf. Matt. 22:37–40; Rom. 13:8–10), its presence in a life evidences submission to God which He blesses by answered prayers.
3:23, 24 Cf. 4:13. These verses again repeat the 3 features of this epistle—believing, loving, and obeying—which are the major evidences of true salvation. The third benefit of love is the abiding presence and empowering of the Holy Spirit.
1 John 4
4:1–6 John turns from the importance of love to the importance of belief in God’s truth. He focuses once again on the doctrinal test and emphasizes the need to obey sound teaching (Matt. 24:11; 2 Pet. 2:2, 3; Jude 3). Scripture presents stern warnings against false doctrine. From his temptation of Eve on, Satan has sought to distort and deny God’s Word (Gen. 3:1–5). He is the ultimate demonic source behind all false teachers and false doctrine (2 Cor. 11:13, 14). In this section, John gives two doctrinal tests to determine truth from error and false teachers from true teachers.
4:1 do not believe every spirit. The mention of the Holy Spirit in 3:24 prompts John to inform his readers that other spirits exist, i.e., demonic spirits, who produce false prophets and false teachers to propagate their false doctrine (see notes on 1 Tim. 4:1, 2). Christians are to have a healthy skepticism regarding any teaching, unlike some among John’s congregations who were too open minded to anyone claiming a new teaching regarding the faith. Christians are to be like the Bereans who, as students of the Word, examined the Scriptures to determine truth and error (Acts 17:11, 12). test. The word “test” is a metallurgist’s term used for assaying metals to determine their purity and value. Christians must test any teaching with a view to approving or disapproving it (see notes on 1 Thess. 5:20–22), rigorously comparing any teaching to the Scripture. the spirits…many false prophets. By juxtaposing “spirits” with “false prophets” John reminds his readers that behind human teachers who propagate false doctrine and error are demons inspired by Satan (see notes on 1 Thess. 5:20–22; cf. Acts 20:28–30). Human false prophets and teachers are the physical expressions of demonic, spiritual sources (Matt. 7:15; Mark 13:22).
4:2 By this you know the Spirit of God. John gives a measuring stick to determine whether the propagator of the message is a demon spirit or the Holy Spirit. Jesus Christ has come in the flesh. This is the first test of a true teacher: they acknowledge and proclaim that Jesus is God incarnate in human flesh. The Gr. construction does not mean that they confess Christ as having come to earth, but that they confess that He came in the flesh to the earth, i.e., His human body was physically real. Both the full humanity and full deity of Jesus must be equally maintained by the teacher who is to be considered genuinely of the Spirit. The Holy Spirit testifies to the true nature of the Son, while Satan and his forces distort and deny that true nature. John accentuates the crucial importance of sound doctrine expressed in God’s Word as the only absolute and trustworthy standard (cf. Is. 8:20).
4:3 the spirit of the Antichrist. These false teachers who denied the true nature of the Son (see Introduction: Background and Setting) are to be identified among the antichrists in 2:28, 29 (2 John 7). The same demonic deception that will work to produce the final world ruler (see notes on Rev. 13:1–8) who rules as the false Christ is always actively seeking to distort Jesus Christ’s true nature, perverting the gospel. The final Antichrist will not be something new, but will be the ultimate embodiment of all the antichrist spirits that have perverted truth and propagated satanic lies since the beginning. This is similar to 2 Thess. 2:3–8, where the man of lawlessness (Antichrist) is still to be revealed, but the mystery of lawlessness is already at work.
4:4 He who is in you is greater. Believers need to be aware and alert to false teaching, but not afraid, since those who have experienced the new birth with its indwelling of the Holy Spirit have a built-in check against false teaching (cf. 2:20, 27). The Holy Spirit leads into sound doctrine for genuine Christians evidencing that salvation has actually occurred (cf. Rom. 8:17). True believers have nothing to fear, for even Satan’s hosts with their perversions can’t take them out of the Lord’s hand. Here, as in 2:18–27, protection against error or victory over it are guaranteed by sound doctrine and the indwelling Holy Spirit who illumines the mind.
4:5, 6 they speak as of the world…He who knows God hears us. John gives the second test of a true teacher: they speak God’s word, following apostolic doctrine.
4:6 By this we know the spirit of truth and the spirit of error. The OT and NT are the sole standards by which all teaching is to be tested. In contrast, demonically inspired teachers either reject the teaching of God’s Word or add elements to it (2 Cor. 4:2; Rev. 22:18, 19).
4:7–21 True to his pattern to develop the same subjects, each time broadening, expanding, and enhancing their significance, John returns once again to the moral test of love. These verses constitute one long unit describing what perfect love is and that it is available to men. In John’s third and last discussion of love in this letter (see also 2:7–11; 3:10–14), he gives 5 reasons why Christians love.
4:7, 8 love is of God…God is love. John introduces the reader to the first of 5 reasons why Christians love: because God is the essence of love. The gnostics believed that God was immaterial spirit and light, but never defined the source of love as coming from His inmost being. As He is spirit (John 4:24), light (1:5), and a consuming fire (Heb. 12:29), so He is love. Love is inherent in all He is and does. Even His judgment and wrath are perfectly harmonized with His love.
4:7 let us love one another. This phrase in v. 7 is the key to the entire section (see v. 21). The original conveys the idea of making sure that love is a habitual practice. He has already written that those who are truly born again do exhibit the characteristic habit of love (cf. 2:10, 11; 3:14). everyone who loves is born of God. Those who are born again receive God’s nature (cf. 2 Pet. 1:4). Since God’s nature exhibits love as a chief characteristic (see also v. 8), God’s children will also reflect that love.
4:8 He who does not love does not know God. Someone may profess to be a Christian but only those who display love like their heavenly Father actually possess His divine nature and are truly born again.
4:9 John introduces the reader to the second of 5 reasons why Christians love: to follow the supreme example of God’s sacrificial love in sending His Son for us. The judgment of sin on the cross was the supreme example of God’s love, for He poured out His wrath on His beloved Son in place of sinners (John 3:14–16; Rom. 5:8; 2 Cor. 5:21; Eph. 5:1, 2; see note on Titus 3:4). only begotten. Over half of the NT’s uses of this term are by John (e.g., John 1:14, 18; 3:16, 18). John always uses it of Christ to picture His unique relationship to the Father, His pre-existence, and His distinctness from creation. The term emphasizes the uniqueness of Christ, as the only one of His kind. It was He whom the Father sent into the world as the greatest gift ever given (John 17:3; 2 Cor. 8:9) so that we might have life eternal (cf. John 3:14, 15, 12:24).
4:10 propitiation for our sins. For the word’s meaning, see note on 2:2. Hebrews 9:5 translates a form of this word as “the mercy seat.” Christ lit. became our mercy seat like the one in the Holy of Holies, where the High-Priest splattered the blood of the sacrifice on the Day of Atonement (Lev. 16:15). Christ did this when His blood, spilled on behalf of others, satis
fied the demands of God’s holy justice and wrath against sin.
4:11 God’s sending His Son gives Christians not only salvation privilege, but obligation to follow this pattern of sacrificial love. Christian love must be self-sacrificing like God’s love.
4:12 John introduces the reader to the third of 5 reasons why Christians love: because love is the heart of Christian witness. Nobody can see God loving since His love is invisible. Jesus no longer is in the world to manifest the love of God. The only demonstration of God’s love in this age is the church. That testimony is critical (John 13:35; 2 Cor. 5:18–20). John’s argument in vv. 7–12 can be summed up as: love originated in God, was manifested in His Son, and demonstrated in His people.
4:13–16 John introduces the reader to the fourth of 5 reasons why Christians love: because love is the Christian’s assurance (see notes on 3:16–23).
4:15 Whoever confesses. See note on v. 2. This refers to the doctrinal test (cf. vv. 1–6; 1:1–4; 2:23).
4:17–20 John introduces the reader to the fifth reason why Christians love: because love is the Christian’s confidence in judgment (see notes on 3:16–23).
4:17 Love…perfected among us. He is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature. as He is, so are we. Jesus was God’s Son in whom He was well pleased on earth; we also are God’s children (3:11) and the objects of His gracious goodness. If Jesus called God Father, so may we, since we are accepted in the Beloved (Eph. 1:6). In v. 18, the same truth is stated negatively. The love that builds confidence also banishes fears. We love God and reverence Him, but we do not love God and come to Him in love, and at the same time, hide from Him in terror (cf. Rom. 8:14, 15; 2 Tim. 1:7). Fear involves torment or punishment, a reality the sons of God will never experience, because they are forgiven.
The MacArthur Study Bible, NKJV Page 663